There is no “Buddhist response” to social, economic, and political issues of our time.
The world we have known is changing in very fundamental ways and those changes do evoke unsettling feelings
The idea that one has to be engaged with the problems of the world to be a real Buddhist is a very recent notion.
Who Am I Conventionally?: Introduction of participants; workshop outline; meditation instruction; Who am I conventionally speaking? What are my interests, talents, influences, gifts? Where am I going?
A talk on the life of the great Indian yogini, Sukhasiddhi, an important figure in the Shangpa Lineage.
The difference between justice and vengeance, how to act.
Working with emotions: How do I let go of guilt from bad decisions? Is there really such a thing as morality?
The different types of relationships, the importance of balance, how relationships can evolve, recognizing shifts.
How to bring meditation into daily life? How can I respond rather than react?
Questions on the basis of Buddhist ethics, service as expressed in the bodhisattva vow, and can someone have a serious meditation practice, yet not necessarily experience significant change in his life.
How attention causes one to focus and create results; lack of willingness, know-how, and capacity as a framework for understanding what prevents things from happening.
You know that you are aware and you are going to die. How do you live holding that knowledge?
Questions on the relationship between idealism and pragmatism, vegetarianism, and monastic life.
The Eightfold Path as a description of a way of living, but usually interpreted as a prescription for practice; confusion of descriptions of results with means of practice and problems that arise.
How do you practice right speech? As you speak, listen to the sound of your own voice as if you were listening to another person . . .
One of the things that I’ve come to appreciate is any time that you’re interested in living really really purely you’re basically motivated by anger. So this hardly falls in the category of right livelihood. Your very approach to living is reinforcing the anger that drives a lot of the quest for purity.
What the bodhisattva vow is saying is, you don’t indulge your own confusion.
Questions on working with the feelings that accompany an open heart, being true to both your heart and mind, working with emotions.
Questions on what is being referred to when using the word 'me' if there is no-self and reconciling non selfhood with ordinary friendship and love.
The four stages of conflict (from Warrior’s Solution 3), questions on working with feelings surrounding conflict and the third stage of conflict, magnetization.
Excerpt from Mind Training retreat on the six realms, questions about dakinis and understanding deities and gods.
A look at addiction from Monsters Under The Bed 4, questions on alcohol, pornography, and shame.
Bringing attention into actions is the eightfold path’s core practice, questions on concentration and attention, how meditation increases attention, and emotional energy.
Part 1a - Introduction: Background information on text, author, and structure of opening verses. Part 1b - Opening verses, Practice 1: Comments on paying homage (verse 1), intention (verse 2), what it is meant by study, reflect, and meditate/cultivate (practice 1), what is meant by ‘experience has no coming and going’, suffering as the result of fighting experience, traditional and internal interpretations of the eight unrestful states, the five individual advantages and the five circumstantial advantages that make practice of Dharma possible.
What do you seek in practice? What does it mean to rest and relax with a problematic experience? Can you experience whatever arises and be at peace at the same time? Teachings on opening to the totality of experience.
Understanding the problem: Identifying what you want to do and what prevents you from doing it; how attention causes one to focus and create results; lack of willingness, know-how, and capacity as a framework for understanding what prevents things from happening.
Stressful situations present a basic challenge: How can I experience what is occurring and be clear and at peace at the same time.
For many people money defines the way they perceive and understand themselves and their lives. Yet that is only one way to approach life and it may not be the best.
How passivity undermines practice and how to live in power without being destroyed by it.
The notion of enemy arises in us when we resist. These teachings help you to see there is nothing to push against.
There is a lot of confusion about power and it is often misunderstood and misused. These teachings provide a better understanding about power and how to use it.
Through practice you develop the ability to experience whatever arises in your life. When you have difficulty experiencing something it is often due to a problem with willingness, know-how, or capacity. The teachings from this retreat focus on how to increase these capabilities, the importance of intention and related matters.
This series explores how the 37 Practices can be divided into four distinct sections: the foundations for practice, what to do about anger, the six perfections, and how to live the practice.
A talk on the three marks of existence.
Questions on the student-teacher relationship, taking responsibility for one’s own practice, and how to practice effectively without depending on external conditions.
You make an effort at practice and become a good and knowledgeable person. You may even master some particular capabilities. But whatever you attach to will tie you up. Be unbiased and know how to let things be – that’s my sincere advice
Not contaminated by holding to other and self, Natural presence arises on its own. This is the great power assembly that benefits others. All samsara and nirvana are pure in this single mandala. Holding to ground,path and result subsides.
This day my life is fruitful. I have claimed my human heritage. Today I am born into the family of the awakened. Now I am a child of buddha. From now on I will do only what befits this family. I will do nothing to disgrace this noble and faultless family.
When wanting and grasping hold sway The dakini has you in her power. Wanting nothing from outside, taking things as they come, Know the dakini to be your own mind.
The happiness of the three worlds disappears in a moment, Like a dewdrop on a blade of grass. The highest level of freedom is one that never changes. Aim for this — this is the practice of a bodhisattva.
Fear is a reactive mechanism that operates when our identity (including the identity of being a physical entity) is threatened. It works to erode or dissipate attention. We move into one of the six realms and react: destroy the threat or seek revenge (hell being), grasp at safety and security (hungry ghost), focus on survival (animal), pursue pleasure as compensation (human), vie for superiority (titan), or protect status and position (god). Because we are less present to what is actually taking place, our actions are correspondingly less appropriate and less effective. We go to sleep in our beliefs and ignore the consequences of maintaining them.
Freedom is not a state; it is a process. It is something you are, not something you have. In freedom, there is a continual releasing of reactive material as it arises in each moment of experience.
Deep questions about values and ethics arise around the issues of abortion, life support, and elective suicide for those with debilitating and terminal illnesses. In these and other circumstances, call up compassion so that you see clearly, go empty in all the complexities so you know what is, and in that knowing act without hesitation.
Imbalance in a relationship, whatever the basis of the relationship, inevitably leads to lack of respect on one side and resentment on the other. Relationships can and do endure periods of imbalance. Sooner or later, however, the imbalance must be addressed if the relationship is to continue.
Increasingly, money has become the only medium for exchange between people in our culture. The human part of us resists this as we feel that there is more than simply financial value in our interactions. But money is now used to determine the value of time, the value of any material article, the value of culture, the value of social programs, etc. It is this seeming willingness to measure every aspect of life in money that indicates the true extent to which we have engaged this collective thought.
One of the primary characteristics of learned helplessness is that the person feels passive with respect to the system. The passivity, however, is only half the story... Can learned helplessness be undone? The answer is "Yes." The cost, however, is high.
The comparison reveals where your habituated tendencies have been reinforced by your work environment and are pulling you out of balance. Now you know where to start. As your priorities change, you will spend time in areas you neglected and shift responsibility for things you used to do to others. People around you will react in different ways: those for whom your old ways were convenient will resist the changes, while others will welcome them. You will, inevitably, see more clearly how your work environment systemically reinforces reactivity in you and in others.
Compassion is the difference between a faith that opens you to what life brings and beliefs that force you to close down to protect what you cannot or will not question.
How to practice right speech as in the Eightfold Path, listen to your own voice as you speak, naturally evolution of the four characteristics of right speech. Subtitle: Living the Buddhist principle of right speech